Of the Catholicosate of the Great
House of Cilicia
On the threshold of the
year 2010, we greet you with pontifical blessing and warm Christian love from
the Catholicosate of the Great House of Cilicia in Antelias.
As you know, every year
we invite our faithful to meditate upon a unique value, an important aspect, a
pivotal concern or a serious challenge related to our church and community
life, and to underscore, by effective means and concrete ways, its vital
importance for the sake of the further organization and prosperity of our
community life.
Based on the same
expectation, and considering the important role reserved for the Armenian woman
in the life of our people, we proclaim the year 2010 as
“THE YEAR OF THE
ARMENIAN WOMAN”
Indeed, women have
started to occupy a central place at the present time, within the various
spheres and structures of society, ranging from the family to the school,
public organizations to governmental institutions, with their dominant voice
and prolific activity.
As with this Pontifical
Message we invite our faithful to put Armenian women in the spotlight during
the current year, it is necessary to observe them on a wider
historico-religious basis, so that we can properly define and comprehensively
evaluate their particular place and role within Armenian life.
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* *
Women in the Bible
As Christians, we
consider the Bible to be the foundation of the truths, values and principles
professed by us. Therefore, it is necessary to have the Bible as our point of
departure when we speak about women. Indeed, the Bible asserts that Adam and
Eve were created according to God’s image and were put by God under the
obligation to jointly and equally multiply on this earth and rule over it
(Genesis 1.27-28). Inasmuch as Oriental society is subject to the supremacy of
the male sex, we also see women generally presented with the same image in the
Old Testament.
The image of women
appears totally reversed in the New Testament. Women become worthy of God’s
grace; the Son of God was incarnated through a woman (Luke 1. 26-38). This
event per se was a major revolution in a society that was under the supremacy
of the male sex. Christ became the liberator of women. Women became a presence
not only in the parables, miracles and teachings of Christ, but also in the
redemptive mission of Christ through the Holy Virgin Mary, the Mother of God.
Prompted by the special respect they displayed toward women, Christ and then
the Disciples rejected the male supremacy and female subordination, stressing
the equality between man and woman.
Characteristic in the
literature of the church fathers, in particular, is the antithesis of the “new
Eve” – the Mother of God, who brought life to the world by giving birth to the
world’s Savior – and the “old Eve,” who had brought death to the world. It is
important to note that in the Holy Virgin Mary, the church wished to see not
only woman, as paragon of moral virtues and values, but also as mother standing
by her son and participating in his suffering and joy.
*
* *
Women in the Armenian
Church
Women, always through the
Holy Virgin Mary, have been a permanent presence in the theological thinking
and patristic or hagiographic writings of our church fathers, starting with St.
Gregory the Illuminator. The same can be said about the liturgy of our church,
where the frequent mention of the intercessor Holy Virgin Mary in prayers and
hymns is a reminder of the necessity of seeing the Armenian woman according to
the image of the Mother of God.
Starting from the first
centuries, the participation of women in the life and mission of the Armenian
Church as well has been important. We have had sisters and deaconesses
participating in the social and charitable service of the church; we have had
numerous women saints and martyrs, who have enriched the mission of faith of
our church with their saintly life and witness, even at the cost of their
lives. Armenian women have made their contribution to the spiritual and
intellectual mission of the Armenian Church, whether it be through miniature
painting, copying of manuscripts, translation or pedagogic work. Our first
churches were named with feminine names: for example, St. Asdvadzadzin (Holy
Mother of God), St. Gayane, St. Hripsime. Despite the generally oriental
attitudes of our church with regard to women, Armenian women have never
remained marginal in our life. Our church fathers have shown appreciation and
solicitude toward women, dictated by their zeal of seeing the virtues of the
Holy Virgin Mary in them.
*
* *
Women in Armenian
History
It is a known fact that
Armenian women have always played an important role during peaceful times of
our history, as well as those full of upheavals. Anahid was the main goddess of
the Armenians during the pagan period of Armenian history. Asdghig, Nane and
others were also goddesses. The role of Armenian women, experienced new
development with the introduction of Christianity to Armenia. In this regard,
it is important to highlight a few facts:
a) Armenian women as mothers
Armenian women, as
mothers, have had singular importance in the thinking and life of the Armenian
people. Starting from the pre-Christian period, the Armenian people have seen
the Armenian mother as the “source,” “life giver,” “breath and vitality”
(Agathangelos) of the nation’s perpetuity. The Armenian people have wished to
see Armenian women essentially and mainly as mothers, rendering motherhood into
a supreme and most sacred virtue. Armenian mothers have been not only the
source of reproduction and productivity, but also the example of
self-sacrifice, service and loyalty. The model of the Armenian woman as mother
has been considered so sacred for our people that our sacred national values
are qualified with the word “mother” – mother tongue, mother Armenia, mother
church.
b) Armenian women as teachers
Education has been one of
the vital areas of calling for Armenian women. The historian Yeghishe mentions
that in the period following the Vartanantz War of the fifth century, when fear
and uncertainty were prevailing in Armenia, the Armenian women devoted
themselves to the noble work of educating orphans. They believed that in order
to continue the Vartanantz War, which had been waged for our religious beliefs
and fatherland, it was necessary to educate new generations with the same spirit
and vision. Throughout the history of the Armenian people, Armenian women were
and have remained the most committed educators of the new generations. Indeed,
during the dark ages following the fall of the Cilician kingdom, who, besides
Armenian women, maintained the Armenian identity intact and strong among our
generations? Who, other than Armenian women, taught the Armenian alphabet to
thousands of orphans on the sands of Der Zor? Who, if not Armenian women,
became the faithful apostles committed to the formation of Armenian-Christian
character among the new generations under the unfavorable conditions presented
by the Diaspora?
c) Armenian women as public servants
Armenian women have also
participated in the political and public realms of the life of the Armenian
people. Queens and princesses have been not only the faithful spouses and close
supporters of their husbands, but also their worthy advisors. We are familiar
with the special role played by numerous women such as Queen Ashkhen and Princess
Khosrovitukhd in the critical periods of Armenian history, from Armenia to
Cilicia and then the Diaspora. The weighty obligation assumed by Armenian women
involving the formation and preservation of the family has never prevented them
from assuming responsible positions in the spheres encompassing political and
generally the public life of our nation. In these contexts, they have made a
considerable contribution to the development of Armenian political thinking and
the organization of our national life. Here it is necessary to mention the
increasingly prominent presence of Armenian women in the political field,
following the regaining of Armenia’s independence, as well as the active
participation of Armenian women in the efforts being carried out in the Diaspora
in the pursuit of the Armenian cause.
d) Armenian women as intellectuals
Throughout our history,
Armenian women have always remained in the spotlight as promoters of cultural
values. The numerous manuscripts written through the patronage of women
belonging to princely and aristocratic families, the churches erected through
their charity and the khatchkars prepared at their bidding are manifest
realities. Armenian women made an important contribution to the blossoming of
literature, starting from the 18th century and especially during the Revival
period. Srpuhi Dussap, Zabel Asadour, Zabel Yessayan and others became the
advocates of the cause for women’s education, freedom and equality. The
Armenian theater and music too, as well as other branches of the arts,
registered great achievements, by both national and international criteria,
through the large presence of women.
e) Armenian women as defenders of the
dignity of the Armenian people
Armenian women, fortified
with Christian faith and strengthened with national spirit became valiant
soldiers in the liberation struggle of the Armenian people, by the side of
their warrior husbands, brothers or fathers. They defended the sanctity of
their families, the freedom of their fatherland, and the moral, spiritual and
intellectual values of their nation and church, even at the cost of their
lives. In the course of our history, we come across a large number of Armenian
women, who have constituted eloquent witnesses to the militant spirit of our
people, starting from the Vartanantz War and continuing down to the battles
waged for freedom during the Cilician period, from the revolt at Zeitoun to the
heroic battle of Sardarabad. Numerous are the moments and incidents during the
Armenian Genocide, in which Armenian women upheld the honor of their nation
through the courageous positions taken by them. Furthermore, the history of the
Karabakh liberation struggle is full of the names of women who participated
with total devotion in the victories achieved.
f) Armenian women as social workers
The role of Armenian
women in the field of social work has always been pivotal. They have not
remained indifferent to the needs and concerns of our people, particularly when
conditions in our life have been tragic. With exemplary devotion, Armenian
women have buckled down to the task of gathering and educating the orphans,
taking care of the sick, providing shelter to the poor, widows and widowers,
comforting those in mourning, and financially assisting the indigent. In our history,
the names of those women having occupied a worthy place in the field of
philanthropic service, as well, are numerous, starting with Queen Ashkhen and
continuing with Shushanig Bahlavuni of the 10th century, as well as the recent
past and present, who were helpful and continue to be helpful to the needy
children of the Armenian people -- their larger family – putting them ahead of
their own families.
Within this sphere, and
with special importance, we wish to mention the Armenian Relief Society, whose centennial
coincides with the current year. Indeed, this pan-national Armenian women’s
organization has had a highly significant role in Armenian life during the past
hundred years. It wasn’t only a society pursuing women’s rights but also one
motivating Armenian women to further engagement and commitment. It wasn’t only
the eloquent witness to the virtues of Armenian women but it also reminded
Armenian women that they must value themselves through the path of service,
above and beyond all else. We said the following in our Pontifical Encyclical
issued on the occasion of the ARS’s centennial:
“Celebrating the
centennial of the ARS’s founding means making an evaluation of its hundred
years of service. The ARS became totally dedicated service, particularly in the
educational and social realms of our life.
Observing the
centennial of the ARS’s founding means appreciating the activity of a
pan-Armenian institution in a fitting manner. In terms of its birth and
direction, its activity and purpose, the ARS was and remained pan-national,
harmoniously interrelating the local and the pan-Armenian in its life and
mission.
Celebrating the
centennial of the ARS’s founding means marking the centennial of an
organization having experienced our pan-national crises, participated in the
realization of our dreams, and made its important contribution to our struggle
for survival.
This is how the ARS
perceived itself and it is with this faith and will, this awareness and
commitment that the ARS organized its work and accomplished its plans, bringing
its consistent and active participation in our community life and always
remaining a service-oriented active reality on the main page of Armenian life.
Therefore, it is not
possible to comprehensively evaluate the history of the Armenian Diaspora
without the ARS. It is not possible to understand the organization of the
diasporan communities and accomplishments made after the Armenian Genocide
without the dedicated service of the ARS.
Indeed, besides its
important contribution to the organization and development of the Diaspora, the
ARS also brought its committed participation to the Karabakh liberation
struggle and the task of strengthening Armenia and rebuilding the homeland, in
general, after Armenia regained its independence, during the past almost twenty
years.
The centennial
celebration must become an occasion for the ARS to subject itself to
reexamination in terms of its internal structures, priorities and modus
operandi. Under the present conditions of an ever-changing world, the ARS, like
all our institutions, inevitably is in need of internal renewal and
reprogramming in the face of gradually advancing new demands and challenges in
the life of our nation.”
This cursory glance at
the centuries-old history of the Armenian people shows that Armenian women,
with their multifaceted responsibilities, have played a vital role in our
community life, while remaining firmly attached to our spiritual and moral
values, our religious and national traditions, as well as our pan-national ideals
and aspirations. Despite the prevailing conservative approach towards women,
our people, generally speaking, have not manifested a discriminatory spirit
toward Armenian women, have not considered them inferior and not kept them on
the margin of society. Rather, they have shown special love and solicitude
toward their women – a phenomenon that can be considered unique to a certain
extent among oriental peoples.
Naturally, the course of
our history, the evolution of Armenian life, and the emerging new conditions
and realities around us have sometimes positively and sometimes negatively
affected the place, position and role of women in Armenian life.
*
* *
Women in the
Present Times
Issues and challenges,
concerns and demands pertaining to women have, to all intents and purposes,
become dominant on the agendas of all societies, cultures, governments and also
religions, to a greater or lesser extent. In the life of radically and rapidly
changing societies, the place of women has often become an important factor
giving rise to dissension and prompting protest and riot. In fact, conservative
and radical, defensive and apologetic, traditional and modern approaches are
often in conflict.
Indeed, the history of
the world during the past fifty years is full of movements, initiatives and
efforts seeking to ensure women’s equality and establish their rights. As of
the very first day of the founding of the United Nations, the tendency to give
an important role to women has always been present, especially among the Western
countries. Prompted by the commitment to give new impetus to women’s movements
and to underscore the rights and role of women in the political, economic,
social and other realms, the United Nations proclaimed the 1976-1985 decade as
“Decade for Women.” The member countries of the United Nations
committed themselves to eliminating all kinds of discrimination and violence
against women.
The ecumenical movement,
as well, has given special importance to the role of women in the life of the
church and society in general. The World Council of Churches, in turn,
proclaimed the 1988-1998 decade as the “Decade of Churches in Solidarity
with Women,” appealing to all churches to reevaluate the role of women
within the life and mission of the church, while respecting the socio-cultural
perceptions, traditions and environment of each church.
The various and numerous
initiatives taken by international organizations, religions, governmental
structures and non-governmental organizations undoubtedly achieved a certain result.
Compared to the past, women’s presence in public life today is more visible,
and the discrimination that exists with regard to women has diminished to a
certain extent. At the same time, however, the mentality and even the modus
operandi of considering women inferior continues to exist in certain cultures
and societies. Therefore, it is necessary to generate a realistic dialogue
involving religious traditions, socio-cultural perceptions and human
rights.
*
* *
The challenges
faced by women today
Among the numerous
challenges, crises and issues presently faced by women, it is important to
focus our attention on the following realities:
a)
We often see and hear unacceptable behavior with regard to women, when they are
used as means to achieve immoral purposes, when they become tools for men’s
pleasure and glory seeking. Such approaches regarding women must be considered
severely condemnable by all religions, cultures and societies. Seeing women who
are created by God and meant to stand for moral values in such situations is
highly revolting and absolutely intolerable.
b)
Violence against women is gradually increasing too, in various ways, through
visible and invisible means, in families and institutions, as well as the
collective life of society. This brutal behavior by institutions and members of
the male sex, in general, against women, who are devoid of the ability to
defend themselves physically, is severely condemnable by religious and moral
standards; it is also considered a criminal offense in certain societies. Even
the least form of violence against women, must be eradicated from the life of
society. This is rightfully one of the primary demands of women’s
movements.
c)
Immense work is being carried out today in terms of reestablishing equality
between men and women and giving it practical and tangible expression. Women,
having been ignored and oppressed down through the centuries, and even having
become simply the prisoners of men’s pleasure and whim in certain cultures, are
rejecting this inhuman spirit and behavior, and demanding justice. Indeed,
equality between men and women, is one of the fundamental principles of
Christianity. It’s true, man is man and woman is woman, with different
anatomical systems and different characteristics but they are equal in terms of
rights and obligations. St. Paul reminds that “Nevertheless neither is the
man without the woman, neither the woman without the man, in the Lord. For as
the woman is of the man, even so is the man also by the woman, but all things
of God” (I Corinthians: 11.11-12).
d)
The matter of women’s participation in the life of society also occupies an
important place in women’s movements. As a consequence of the discriminatory
spirit that exists toward women and their being considered unequal by men,
women’s participation in the life of society still remains limited in certain
societies and cultures. In actuality, the roads leading to certain spheres of
society are still closed to women; also, the possibilities of assuming
important positions in the fields of politics, economics, government and others
are either negligible or totally non-existent in many societies. While
understanding the religious and cultural traditions and perceptions behind such
attitudes and modus operandi, women, as beings equal to men, are meant to fully
realize their god-given virtues and rights, obligations and calling in all
areas of the life of society and on all levels. Such an approach with regard to
women must not stem merely from our solicitous attitude toward women but also
from the concern and zeal to further organize the life of society and flourish
it through the active participation of women.
*
* *
What do we expect
from Armenian women?
We are living under the
mighty power of a liberal universal culture in the present globalized world.
Armenian women are also living and working in the same society, exposed to the
concerns, issues and challenges that we briefly touched upon.
It’s true that Armenian
women have not come out in public with the expressions of protest uttered by
the women of other societies. For the most part, they have accommodated
themselves to their situation, sometimes quietly enduring and suffering. Again
it is true that, compared with the women of other nations, Armenian women are generally
conservative and faithfully adhere to their religious and national values and
traditions. However, let us also not forget that in recent years, the number of
cases running counter to this exemplary state of affairs has begun to become
considerable in our life.
Discussions about these
issues must take place within our families and institutions with a realistic
and self-critical spirit. In other words, the sometimes ambiguous and vague,
sometimes conservative and liberal mentalities and perceptions, approaches and
modus operandi must be subjected to a comprehensive and serious evaluation. We
have expectations from Armenian women, as do they from our church, and
institutions. Within the context of mutual expectations, we wish to touch upon
a few concerns:
1)
Armenian women must remain a model radiating moral, spiritual and
national values in our life. As mothers called upon to rear tomorrow’s
generation, Armenian women must internalize the supreme values and authentic
traditions of our church and nation. In this regard, the highest degree of
caution must be shown toward our families. Our families must be sustained by
moral and spiritual values. While the father provides for the family
financially, it is the mother who gives moral and spiritual nourishment to the
family.
2) Motherhood
not only is part of a woman’s anatomical system but is also a sacred calling
given by God. Therefore, it is with a profound awareness of responsibility that
a woman must approach her maternal mission, which does not consist solely of
bringing children into the world but also, and especially, of giving those
children and the entire family moral education and national spirit. The
maintenance of the sanctity of the Armenian family, in the spiritual, moral and
national sense, is the primary and sacred obligation of the Armenian mother.
That, in turn, is why motherhood in our life has always been synonymous with
behavior full of caring, love and solicitude. Motherhood has also been the
index of a way of living and modus operandi full of spiritual, moral and
national values and traditions.
3)
As we saw, the effort to ensure women’s equality in the feminist
movements occupies a special place. Women have generally been considered equal
to men in our life. However, we expect more; there must be more. Now, if a
discriminatory spirit with regard to women still exists in certain areas of our
collective life or organizations, if there are still individuals who hold
responsible positions or are simply fathers of families, and who demonstrate a
discriminatory attitude toward women, such a spirit or approach is unacceptable
as far as our church is concerned. Although we respect the differences
pertaining to the anatomical systems of man and woman, as well as the
specificities of socio-cultural environment, we feel that the Christian
principle of non-discrimination must be literally implemented in our life.
4)
As far as participation is concerned, the doors that are closed
and the positions that are unapproachable for Armenian women in our community
life must not exist. The mentality of considering certain positions
specifically for men and others for women is not only anachronistic but also,
once again, does not correspond to Christian principles. Why shouldn’t women
who are endowed with the same gifts and qualities as men – and sometimes more
so – assume responsible positions? It is necessary for Armenian women to
participate, to the maximum extent, in not only women’s organizations but also
the organizing and flourishing of our community life. This can be made possible
by considering them as persons capable of assuming positions and obligations on
an equal basis with men.
*
* *
In proclaiming the year
2010 as the Year of the Armenian Woman, it is our expectation that
Armenian women will, first and foremost, reflect on the qualities bestowed
upon, and calling given to, them by God, as well as the extremely important
obligation entrusted to them by our church and nation. Then we expect that they
will subject themselves to reevaluation, with the commitment of accomplishing
their mission with greater responsibility and fidelity. On the other hand too,
it is our expectation that our church, all the institutions operating in our
life, our families and faithful further deepen their treatment of Armenian
women with love, respect and solicitude. Let us not forget that, without the
pivotal role played by women, alongside men, our collective life will lose much
of its vitality and quality.
Now, we call upon the
prelates of our dioceses, clergy, diocesan authorities and all our
organizations to place value upon the Year of the Armenian Woman in our
collective life, with this spirit and approach, responsibility and commitment.
